24. before the churches<\/em> ] To which they belong, and of which they are the representatives, 2Co 8:19<\/em><\/span> ; 2Co 8:23<\/em><\/span><\/em>. The spirit shewn by the Corinthians would of necessity be reported by these delegates to the Churches which had commissioned them. For the expression, literally in the face of<\/strong>, cf. ch. 2Co 2:10<\/span>, 2Co 4:6<\/span>, 2Co 5:12<\/span> and notes.<\/p>\n our boasting on your behalf<\/em> ] See ch. 2Co 9:2<\/span>.<\/p>\n Wherefore show ye to them … – <\/B>By a liberal contribution in the cause in which they are engaged and for which they have come among you now, furnish the evidence that you love me and the Christian cause, and show that I have not boasted of you in vain.<\/P> The proof of your love – <\/B>Your love to me, to God, to the cause of religion; see the note on 2Co 8:8<\/span>.<\/P> And of our boasting … – <\/B>My boasting that you would give liberally to the object; see the note, 2Co 7:14<\/span>. Let it now be seen that my boasting was well founded, and that I properly understood your character, and your readiness to contribute to the objects of Christian benevolence.<\/P> Remarks<\/P> 1. Let us bear in mind that a disposition to be liberal proceeds only from God, 2Co 8:1<\/span>. The human heart is by nature selfish, and indisposed to benevolence. It is only by the grace of God that people are excited to liberality; and we should therefore pray for this as well as for all other graces. We should beseech God to remove selfishness from our minds; to dispose us to feel as we should feel for the needs of others, and to incline us to give just what we ought to give to relieve them in trouble, and to promote their temporal and eternal welfare.<\/P> 2. It is an inestimable blessing when God gives a spirit of liberality to the church, 2Co 8:1<\/span>. It should be regarded as a proof of his special favor; and as an evidence of the prevalence of the principles of true religion.<\/P> 3. People are often most liberal when in circumstances of distress, perplexity, and affliction, 2Co 8:2<\/span>. Prosperity often freezes the heart, but adversity opens it. Success in life often closes the hand of benevolence, but adversity opens it. We are taught to feel for the sufferings of others by suffering ourselves; and in the school of adversity we learn invaluable lessons of benevolence which we should never acquire in prosperity. If you lack the tear of sympathy: if you want aid in a good cause, go to a man in affliction, and his heart is open. And hence, it is that God often suffers his people to pass through trials in order that they may possess the spirit of large and active benevolence.<\/P> 4. If Christians desire to be generous, they must first devote themselves to God, 2Co 8:5<\/span>. If this is not done they will have no heart to give, and they will not give. They will have a thousand excuses ready, and there will be no ground of appeal which we can make to them. True liberality is always based on the fact that we have given ourselves wholly to God.<\/P> 5. When Christians have honestly devoted themselves to God, it will be easy to contribute liberally to the cause of benevolence, 2Co 8:5<\/span>. They will find something to give; or if they have nothing now they will labor and deny themselves in order that they may have something to give. If every professed Christian on earth had honestly given himself to God, and should act in accordance with this, the channels of benevolence Would never be dry.<\/P> 6. We should compare ourselves in the matter of benevolence with the churches here referred to, 2Co 8:3<\/span>. They were poor; they were in deep affliction, and yet they contributed all in their power, and beyond their power. Do we do this? Do we give according to our ability? Do we deny ourselves of one comfort? withhold one gratification? curtail one expense which fashion demands, in order that we may have the means of doing good? O! if every Christian would give according to his ability to the sacred cause of charity, how soon would the means be ample to place the Bible in every family on the globe, to preach the gospel in every country, and to maintain all the institutions which the cause of humanity needs in this and in other lands.<\/P> 7. The Christian character is incomplete unless there is a spirit of large and liberal beneficence, 2Co 8:7<\/span>. This is indispensable to the proper symmetry of the Christian graces, and this should be cultivated in order to give beauty and completeness to the whole. Yet it cannot be denied that there are true Christians where this is lacking. There are those who give every other evidence of piety; who are people of prayer, and who evince humility, and who are submissive in trials, and whose conversation is that of Christians, who are yet sadly deficient in this virtue. Either by an original closeness of disposition, or by a defect of education, or by lack of information in regard to the objects of Christian benevolence, they are most stinted in their benefactions, and often excite the amazement of others that they give so little to the cause of benevolence. Such persons should be entreated to carry out their Christian character to completion. As they abound in other things, they should abound in this grace also. They are depriving themselves of much comfort, and are bringing much injury on the cause of the Redeemer while they refuse to sustain the great objects of Christian charity. No Christian character is symmetrical or complete unless it is crowned with the spirit of large and comprehensive benevolence toward every object that tends to promote the temporal and eternal welfare of man.<\/P> 8. The sincerity of our love should be tested, and will be, by our readiness to deny ourselves to do good to others, 2Co 8:8<\/span>. The love of the Lord Jesus was tested in that way; and there can be no true love to God or man where there is not a readiness to contribute of our means for the welfare of others. If we love the Redeemer. we shall devote all to his service; if we love our fellow-men we shall evince our sincerity by being willing to part with our earthly substance to alleviate their woes, enlighten their ignorance, and save their souls.<\/P> 9. Let us imitate the example of the Lord Jesus, 2Co 8:9<\/span>. He was rich, yet he became poor; and, o how poor! Let the rich learn to copy his example, and be willing to part with their abundant and superfluous wealth in order that they may relieve and benefit others. That man is most happy as well as most useful, who most resembles the Redeemer; that man will be most happy who stoops from the highest earthly elevation to the lowest condition that he may minister to the welfare of others.<\/P> 10. Charity should be voluntary, 2Co 8:12<\/span>. It should be the free and spontaneous offering of the heart; and the first promptings of the heart, before the pleadings of avarice come in, and the heart grows cold by the influence of returning covetousness, are likely to be the most correct.<\/P> 11. Charity should be in an honest proportion to our means, 2Co 8:12<\/span>. It should be according to what a man hath. God hath left the determination of this proportion to every individual, responsible to him alone. He has not told us how much we shall give, or in what proportion we shall give; but he has left it for every individual to decide what he may give, and what he ought to give.<\/P> 12. If people do not give according to their means they must answer for it to God. Every man may have opportunity to contribute to relieve others if he will open his heart and ears to the cries of a suffering and a dying world. No man can complain that he has no opportunity to give; or that he may not procure for his own soul all the blessings which can be produced by the most large and liberal benevolence.<\/P> 13. People have no excuse for being lost, 2Co 8:12<\/span>. If God required more of them than they could render they would have excuse. They would not be to blame. They might be sufferers and martyrs in hell, but no one would blame them. But the sinner can never have any such excuse. God never required anymore of him than he had power to render; and if he dies it will be his own fault, and the throne of God will still be spotless and pure.<\/P> 14. Gods government is an equal, and just, and good government, 2Co 8:12<\/span>. What can be more equitable than the principle that a man is accepted according to what he has? What ground of complaint can the sinner have in regard to this administration?<\/P> 15. The churches should bear their just proportion in the cause of Christian beneficence, 2Co 8:13-15<\/span>. There are great interests of charity which must be sustained. The world cannot do without them. Not only must the poor be provided for, but the cause of temperance, and of Sunday schools, and of missions must be sustained. Bibles must be distributed, and people must be educated for the ministry, and the widow and the fatherless must be the objects of Christian benevolence. These burdens, if they are burdens, should be equally distributed. The rich should furnish their fair proportion in sustaining them; and those in more moderate circumstances must do their fair proportion also in sustaining them. If this were done, all the objects of Christian benevolence could be sustained, and they would in fact not be burdensome to the churches. With infinite ease all might be contributed that is necessary to send the gospel around the world.<\/P> 16. Ministers of the gospel should have as little as possible to do with money matters, 2Co 8:19-21<\/span>. While they should be willing, if it is necessary, to be the almoners of the churches, and should esteem it a privilege to he the means of conveying to the poor and needy, and to the great cause of benevolence, what the churches may choose to commit to them, yet they should not covet this office; they should not show any particular desire for it; nor should they do it unless, like Paul, they have the most ample security that the voice of slander can never be raised in regard to their management. Let them see to it that they have persons associated with them who have the entire confidence of the churches; people who will be responsible also, and who will be competent witnesses of the manner in which they discharge their duty. In all things ministers should be pure. On few points is there more danger that the enemy will endeavor to take advantage, and to injure their character, than in regard to their abuse of.<\/P> 17. Let all Christians so live that it may be honestly said of them they are the glory of Christ, 2Co 8:23<\/span>. Let them aim so to live that it will be esteemed to be an honor to the Redeemer that he called them into his kingdom, and that he so richly endowed them by his grace. This would be a commendation to all people where they might go; to say this is enough to say of any man. None can have a higher character than to have it said with truth of him he is the glory of Christ; he is an honor to his Redeemer and to his cause.<\/P> <\/p>\n Verse 24<\/span>. Wherefore show ye to them, and before the Churches<\/B><\/I>, c.] Seeing they are persons every way worthy<\/I> in themselves, and coming to you on such an important<\/I> occasion, and so highly recommended, receive them affectionately and let them thus see that the very high character I have given of you is not exaggerated, and that you are as ready in every work of charity as I have stated you to be. Act in this for your honour.<\/P> <\/P> 1. THE whole of this chapter and the following is occupied in exciting the richer<\/I> followers of Christ to be liberal to the poorer<\/I>; the obligation<\/I> of each to be so, the reasons<\/I> on which that obligation is founded, the arguments<\/I> to enforce the obligation from those reasons, are all clearly stated, and most dexterously and forcibly managed. These two chapters afford a perfect model for a Christian minister who is pleading the cause of the poor.<\/P> <\/P> 2. In the management of charities a man ought carefully to avoid the least suspicion of avarice, self-interest, and unfaithfulness. How few persons are entirely free from the upbraidings of their own consciences in the matter of alms! But who will be able to hear the upbraidings of Christ at the time of death and judgment? No man can waste without injustice, or neglect without sin, those things of which he is only the dispenser and steward.<\/P> <\/P> 3. God has not settled an equality<\/I> among men by their birth<\/I> to the end that this equality might be the work of his grace. He has put the temporal portion<\/I> of the poor<\/I> into the hands of the rich<\/I>, and the spiritual portion<\/I> of the rich into the hands of the poor, on purpose to keep up a good understanding betwixt the members of the same body by a mutual dependence on one another. He who withholds the part belonging to the poor steals more from himself than from them. Let every one answer this admirable design of God, and labour to re-establish equality<\/I>: the poor<\/I>, in praying<\/I> much for the rich<\/I>; and the rich<\/I>, in giving<\/I> much to the poor<\/I>. See Quesnel<\/I>.<\/P><\/p>\n The chapter concludeth with an exhortation to their liberality, backed with a heap of arguments. <\/P> 1. It would be an evidence of their love to God, to their afflicted brethren, and to the apostle. <\/P> 2. It would be a proof of it to those messengers of the churches, and to the churches whose messengers they were. <\/P> 3. It would evidence that the apostle had not, to Titus and others, boasted on their behalf in vain. <\/P> <\/p>\n 24.<\/B> The oldest manuscripts read”[continue] manifesting<\/I> to them in the face of thechurches the manifestation of your love, and of our boasting on yourbehalf.”<\/P><\/p>\n Wherefore show ye to them, and before the churches<\/strong>,…. This is the conclusion of the apostle, upon summing up the characters of these messengers; and his exhortation is, that since they were persons of so much note and worth, as they ought to be received with great marks of respect and affection, so they would take care evidently to make it appear to them who were sent by the churches, and before the churches, or before them who represented the churches; or so as that it might be known by the churches from whence they came, when they returned with their report; or be evident to the churches in Judea, when their liberality should be brought to them:<\/p>\n the proof of your love<\/strong>; to Christ and his poor members, how hearty and sincere it was:<\/p>\n and of our boasting on your behalf<\/strong>; how willing and forward they were to this good work, and how liberal they would be.<\/p>\n The proof of your love <\/B> ( <\/SPAN><\/span>). There is a word here for pastors and deacons who try to protect the churches from the denominational representatives of kingdom causes.<\/P> In the face of the churches <\/B> ( <\/SPAN><\/span>). A great host is pictured as watching how the Corinthians will treat these duly accredited agents in the collection (Titus and the other two brethren). It requires courage to stand by such representatives of great causes before stingy saints. <\/P> <\/p>\n <\/strong><\/p>\n 1) “Wherefore shew ye to them,”<\/strong> (oun eis autous endeiknumenoi) “Therefore you all be showing to them;” to these unnamed colleague helpers of Paul, before the churches respect due an ambassador of Christ, 2Co 5:20<\/span>.<\/p>\n 2) “Before the churches,”<\/strong> (eis prosopon ton ekklesion) “In the presence of the churches,” before the congregations;” not before the “private committees” or “private boards;” This recognizes both church sending and church receiving authority and mutual respect among churches and toward ministers who serve the churches in mutual causes, 2Co 11:8<\/span>.<\/p>\n 3) “The proof of your love,”<\/strong> (endeiksin tes agapes humon) “the proof (demonstration) of your love;” Joh 13:34-35<\/span>. How different was the attitude of a “despot,” shown by Diotrephes, before one of the Lord’s churches, 3Jn 1:5-11<\/span>.<\/p>\n 4) “And our boasting on your behalf,”<\/strong> (kai hemon kaucheseos huper humon) “and our boasting on behalf of you,” our confidence in your testimony and profession, that you will receive them and help them in their charity and alms – receiving labors, 2Co 11:8<\/span>; 2Co 11:28<\/span>.<\/p>\n He mentions two things in the close: “See that our brethren behold your love,” and secondly, “Take care, that it be not in vain that I have boasted of you.” For αὐτούς ( to them,) appears to me to be equivalent to coram ipsis , ( before them,) for this clause does not refer to the poor, but to the messengers of whom mention had been made. (702) For he immediately afterwards subjoins, that they would not be alone witnesses, but in consequence of the report given by them, a report would go out even to distant Churches. <\/p>\n (702) “ Qui estoyent enuoyez comme ambassadeurs vers les Corinthiens;” — “Who had been sent as ambassadors to the Corinthians.” <\/p>\n (24) Wherefore shew ye to them.<\/strong>In adding before the churches (literally, in the face of the churches<\/em>),<\/em> St. Paul appeals, as he has done throughout the chapter, to that natural love of praise which takes its place as a legitimate, though it may be, and ought to be, a subordinate, motive for the activity of Christian benevolence. They were not to consider only what he and Titus and the two brethren would think of them. The eyes of the churches were upon them. Probably Philippi, Thessalonica, and Bera are referred to.<\/p>\n The proof of your love, and of our boasting.<\/strong>The love to which he appeals is probably their personal regard for him. What the boast<\/em> was he states more fully in 2Co. 9:2<\/span>. With a subtle knowledge of human nature, he attacks them, as it were, on every side. They have to compete with Macedonia; they have to show their love for their teacher; they have to sustain their own reputation.<\/p>\n 24<\/strong>. <\/strong> Show to them<\/strong> Literally, Show before all the Churches, in their behalf, the exhibition of your love and of our boasting of you. <\/em> Paul desired that his own friends in Corinth would make such public demonstration of their regard for his deputies, as well as of his own boasting of Corinthian liberality, as would impress the Churches <\/strong> to favour the deputies and make good his own boasts.<\/p>\n ‘Show you therefore to them in the face of the churches the proof of your love, and of our glorying on your behalf.’<\/p>\n Thus to such honoured men they are to show, as it were in the presence of the churches whom they represent, the proof of their love, the proof that they are really what Paul has boasted they are, by their generous giving. How can they do less before those who are not only the glory of the churches but are ‘the glory of Christ’, there to oversee what they will do.<\/p>\n ‘Our glorying on your behalf.’ Had it not been for chapter 9 we would not have known what this meant. It would simply have left us with a puzzle. He has not yet mentioned his glorying on their behalf. Chapter 9 is required in order to explain it.<\/p>\n 2Co 8:24<\/span> . According to the Recepta<\/em> , is here a direct<\/em> exhortation, in conformity with the points adduced in 2Co 8:23<\/span> ( ), to furnish towards those three ( ) the demonstration ( .) of their love, etc., which demonstration of love is shown to the churches that were represented by them ( .). Since, however, the Recepta<\/em> is a gloss (see the critical remarks), and is the correct reading, we have here an indirect<\/em> exhortation, which puts the matter as a point of honour, and so touches the readers the more effectively, without directly making a demand on them. “When you accordingly show towards them<\/em> the demonstration of your love and of what we have boasted regarding you, you do it in presence of the churches<\/em> .” In this way and . emphatically correspond with each other, and after the participle . the second person of the present indicative of the same verb is to be supplied. Comp. Soph. O. C.<\/em> 520; El.<\/em> 1428 (1434): , sc.<\/em> . See Schneidewin in loc.<\/em> , and, in general, Doederl. de brachyl<\/em> . 1831, p. 10 f.; also Dissen, ad Dem. de Cor<\/em> . 190, p. 359. We might also simply supply the imperative with . (see on Rom 12:9<\/span> ), so that also with this reading there would be a direct<\/em> , stern summons. But with the former interpretation the contextually appropriate emphasis of . comes out more strongly and more independently.<\/p>\n On points of detail we may further observe (1) The does not draw the inference simply from the second half of 2Co 8:23<\/span> , but from both halves, since the exclusion of reference to Titus is not warranted by . . ., which, in fact, suits all three<\/em> together, and . . . includes specially a glance at the apostle’s relation to Titus; comp. 2Co 8:6<\/span> ; 2Co 7:14<\/span> . (2) is here also not (see on 2Co 1:11<\/span> ) person<\/em> , which would be against the usage of the N. T., and, besides, in the singular would be unsuitable here; but means to the face<\/em> , i.e. coram<\/em> in the sense of the direction<\/em> . The conception, namely, which Paul wishes to excite in the minds of his readers, is this, that in those three men they have to think of the churches themselves, whose instruments these men are in the matter of the collection, as present<\/em> and as witnesses<\/em> of the demonstrations of love that fall to the share of the representatives, and to measure their demeanour towards them accordingly. According to this view, every evidence of love, which is shown to these men, comes, when it takes place, before the eyes of the churches<\/em> (ideally present in the case). The churches stand by and look on. (3) . is not the love to Paul<\/em> (Grotius, Billroth, de Wette, Ewald, and others, following Chrysostom and Theophylact), but the Christian brotherly love<\/em> , which thereupon has its definite object marked out by .<\/p>\n On , comp. Plat. Legg.<\/em> 12, p. 966 B. The demonstration of the boasting<\/em> : namely, how true<\/em> it was. Comp. 2Co 7:14<\/span> .<\/p>\n REFLECTIONS<\/p>\n<\/p>\n What a lovely view those Churches of Macedon exhibit, of the real love of Christ, in their hearts, in their liberal attention to the wants of Christ’s members. Not only in proportion to their power, but beyond their power, the Apostle testifieth, of their willingness to help them. But Reader! while paying all due respect to those faithful members of Christ’s body; look beyond all and every other consideration of charity, to contemplate that unequalled grace of Jesus, who throws back at an infinite distance, all comparison.<\/p>\n<\/p>\n Blessed Lord! in the sweet view of the Israelites, gathering day by day of their perishing food; let my soul learn, how to gather every day, and all the day, of that bread, which endureth to everlasting life. Precious Jesus! he that gathers the least of thee, hath that which empires cannot purchase. Lord! give me largely of thy fulness; and even in the smallest portion, I shall have no lack.<\/p>\n<\/p>\n Praises to thy great name, 0 Lord! for the sweet discovery thy servant hath here made, of thine inheritance in thy Church. While thou art all the glory of thy people, they are thy glory in giving out of thy fulness. And while they are made everlastingly blessed, and happy in thee, thou art everlastingly glorified in their salvation. Now do I see a beauty in that Scripture, which God the Holy Ghost makes blessed to my view. Thou shalt be a crown of glory in the hand of the Lord; and a royal diadem in the hand of thy God. Amen,<\/p>\n 24 Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 24. Wherefore show ye<\/strong> ] As by an ocular demonstration, or as by pointing the finger, .<\/p>\n<\/p>\n Before the Churches<\/strong> ] In the face of the Churches, , whose eyes are now full set upon you, to see what entertainment ye will give to their messengers. A Christian is like a crystal glass with a lamp in the midst. <\/p>\n 24.<\/strong> ] Shew then to them the proof of your love<\/strong> (‘to us,’ or perhaps, ‘ to your poor brethren<\/em> ’ (Meyer): but the word has not been so used throughout this passage, see 2Co 8:7<\/span> ; has been the word), and of our boasting concerning you, in the sight of the churches<\/strong> . I may remark, (1) that the participial construction is elliptic, as in Rom 12:16 al. (2) That does not actually import<\/em> ‘the representatives of the churches,’ as Meyer (which would be or , without ), but as above, it being implied<\/em> that they, being the . ., are such representatives<\/em> . And this is all that Theodoret seems to mean, whom Meyer quotes in support of his view: .<\/p>\n 2Co 8:24<\/span> . . . .: shew ye therefore<\/em> (if we read the exhortation is indirect, as at Rom 12:9-21<\/span> ) unto them in the face of the Churches the demonstration of your love, sc.<\/em> , to us ( cf.<\/em> 2Co 8:7<\/span> ), and of our glorying on your behalf, sc.<\/em> , my boasting of your readiness to give ( cf.<\/em> 2Co 7:4<\/span> ; 2Co 7:14<\/span> , and 2Co 9:2-3<\/span> ).<\/p>\n shew. Greek. endeiknumi. See Rom 2:15. <\/p>\n before. Literally unto (Greek. eis) the face of. <\/p>\n proof, or evidence. Greek. endeixis. See Rom 8:25. <\/p>\n boasting. Greek. kauchesis. See Rom 3:27. <\/p>\n on your behalf = on behalf of (Greek. huper, as above) you. <\/p>\n 24.] Shew then to them the proof of your love (to us, or perhaps, to your poor brethren (Meyer):-but the word has not been so used throughout this passage, see 2Co 8:7; has been the word), and of our boasting concerning you, in the sight of the churches. I may remark, (1) that the participial construction is elliptic, as in Rom 12:16 al. (2) That does not actually import the representatives of the churches, as Meyer (which would be or , without ), but as above, it being implied that they, being the . ., are such representatives. And this is all that Theodoret seems to mean, whom Meyer quotes in support of his view:- .<\/p>\n 2Co 8:24. ) This expression is the same idiom as .[53]- , , to them, in the face of the churches) The knowledge of the matter was sure to spread by means of the messengers [deputies] among the churches.<\/p>\n [53] An accus. of a cognate signification to the verb, Manifest a manifestation.-ED.<\/p>\n 2Co 8:24<\/p>\n 2Co 8:24 <\/p>\n Show ye therefore unto them in the face of the churches the proof of your love,-This is an exhortation to so receive these messengers as to give proof of their love in a liberal contribution, and thus justify Pauls glorying in their behalf. [These were the messengers of the churches, and what the Corinthians showed to them, therefore, they showed before the churches. The love meant is the love for their brethren.]<\/p>\n and of our glorying on your behalf.-He urges them to prove by actual demonstration that their love for Paul was genuine, and that all glorying regarding them to the messengers was warranted.<\/p>\n 2Co 8:8, 2Co 7:14, 2Co 9:2-4 <\/p>\n Reciprocal: Act 20:4 – Derbe 2Co 2:9 – that 2Co 9:4 – be ashamed 2Co 12:21 – my God Phi 2:22 – ye Jam 3:13 – let<\/p>\n 2Co 8:24. Paul had boasted (spoken in complimentary terms) to these brethren, of the good spirit of the Corinthians. They are requested to verify it by their treatment of the messengers upon arrival among them.<\/p>\n 2Co 8:24. Shew ye therefore unto them in the face of the churches the proof of your love, and of our glorying in your behalf. By the reception you give to these honoured messengers, shew the love you bear to us and them, and to the cause they come to you in, and thus justify before the churches the high testimony of you which we have borne.<\/p>\n Verse 24<\/strong> <\/strong> Since the messengers deserved their trust, Paul asks the Corinthians to show their love in the collection of the gift. He wanted them to show it because he knew they had it and had confidently affirmed to the messengers they would display it. <\/p>\n Show ye therefore unto them in the face of the churches the proof of your love, and of our glorying on your behalf. [As a final commendation, and as one calculated to stop the mouths of all objectors, Paul describes Titus as a partner with himself in raising the contribution of Corinth, and he describes the other two who went with Titus as not only messengers of the churches in this behalf, but as men whose daily life glorified the Master whom they served. In view, therefore, of the fitness of those whom he sent to them, Paul asks the Corinthian church to raise the collection under their direction as an evidence of the general benevolence of their disposition, and as a proof that he spoke the truth when he boasted of their liberality.]<\/p>\n Verse 24 <\/p>\n And of our boasting, &c.; that is, show that the praises we have given you were deserved.<\/p>\n 8:24 Wherefore shew ye to them, and before the {o} churches, the proof of your love, and of our boasting on your behalf.<\/p>\n (o) All the churches in whose presence you are in will be witnesses of this your godly behaviour, for these men are the messengers whom they have chosen by common consent, and sent to you.<\/p>\n Paul concluded his "letter of commendation" (2Co 8:16-24) with a warm appeal. He charged his readers to grant these messengers a reception that would demonstrate the Corinthians’ love for Christ, Paul, and the delegates to all the other churches. They were to be openhearted toward them as Paul had urged them to be openhearted toward himself (2Co 6:11-13). Their warm reception of the messengers would confirm the genuineness of their acceptance of Paul and their positive response to his admonition concerning the offering. Other churches were watching the Corinthians and knew of their history. Therefore this positive welcome of the delegates needed to be public to dispel any doubts in the minds of others.<\/p>\n Wherefore show ye to them, and before the churches, the proof of your love, and of our boasting on your behalf. 24. before the churches ] To which they belong, and of which they are the representatives, 2Co 8:19 ; 2Co 8:23. The spirit shewn by the Corinthians would of necessity be reported by these … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 8:24”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28902","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28902","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28902"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28902\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28902"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28902"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28902"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"